{{Use dmy dates|date=September 2023}} {{Short description|Branch of agriculture concerned with raising livestock}} {{For|the practice of raising livestock on farms|Pastoral farming}} {{Economic anthropology}} thumb|Pastoral site at Tangnu village, Rohru in Himachal Pradesh, India {{Rural society}} [[File:Nomadic Camping (266139768).jpg|thumb|right|A catt of the Bakhtiari people, Chaharmahal and Bakhtiari Province, Iran]] thumb|Global map of pastoralism, its origins and historical development<ref>{{Cite journal|last1=Stephens|first1=Lucas|last2=Fuller|first2=Dorian|last3=Boivin|first3=Nicole|last4=Rick|first4=Torben|last5=Gauthier|first5=Nicolas|last6=Kay|first6=Andrea|last7=Marwick|first7=Ben|last8=Armstrong|first8=Chelsey Geralda|last9=Barton|first9=C. Michael|s2cid=201674203|date=2019-08-30|title=Archaeological assessment reveals Earth's early transformation through land use|journal=Science|language=en|volume=365|issue=6456|pages=897–902|doi=10.1126/science.aax1192|pmid=31467217|bibcode=2019Sci...365..897S|issn=0036-8075|hdl=10150/634688|hdl-access=free}}</ref>
'''Pastoralism''' is a form of animal husbandry where domesticated animals (known as "livestock") are released onto large vegetated outdoor lands (pastures) for grazing, historically by nomadic people who moved around with their herds.<ref>{{Cite journal |last1=Kerven |first1=Carol |last2=Robinson |first2=Sarah |last3=Behnke |first3=Roy |date=2021 |title=Pastoralism at Scale on the Kazakh Rangelands: From Clans to Workers to Ranchers |journal=Frontiers in Sustainable Food Systems |volume=4 |doi=10.3389/fsufs.2020.590401 |issn=2571-581X|doi-access=free }}</ref> The animal species involved include cattle, camels, goats, yaks, llamas, reindeer, horses, and sheep.<ref>{{Cite encyclopedia |last1=Schoof |first1= Nicolas |last2= Luick |first2= Rainer |title= Oxford Bibliographies: Ecology |date= 2018-11-29 |entry= Pastures and Pastoralism |encyclopedia=Oxford Bibliographies |doi=10.1093/obo/9780199830060-0207|isbn=9780199830060 }}</ref> Those who practice pastoralism are called "'''pastoralists'''".
Pastoralism is practised in various ways around the world, generally where environmentally affected characteristics such as aridity, poor soils, cold or hot temperatures, and lack of water make crop-growing difficult or impossible. Operating in more extreme environments with more marginal lands means that pastoral communities are very vulnerable to the effects of global warming.<ref name=":03">{{Cite book|title=IPCC SRCCL |last1= Mbow |first1= C.|last2= Rosenzweig|first2= C.|last3=Barioni|first3= L. G.|last4= Benton|first4= T.|last5= Herrero|first5= M.|last6=Krishnapillai|first6=M. V.|year=2019|pages=439–442|chapter=Chapter 5: Food Security |display-authors= 4|chapter-url= https://www.ipcc.ch/site/assets/uploads/sites/4/2019/11/08_Chapter-5.pdf}}</ref>
Pastoralism remains a way of life in many geographic areas, including Africa, the Tibetan Plateau, the Eurasian Steppes, the Andes, Patagonia, the Pampas, Australia and many other places. {{As of | 2019}}, between 200 million and 500 million people globally practiced pastoralism, and 75% of all countries had pastoral communities.<ref name=":03" />
Pastoral communities have different levels of mobility. The enclosure of common lands has led to '''sedentary pastoralism''' becoming more common as the hardening of political borders, land tenures, expansion of crop farming, and construction of fences and dedicated agricultural buildings all reduce the ability to move livestock around freely, leading to the rise of pastoral farming on established grazing-zones (sometimes called "ranches"). Sedentary pastoralists may also raise crops and livestock together in the form of mixed farming, for the purpose of diversifying productivity, obtaining manure for organic farming, and improving pasture conditions for their livestock. '''Mobile pastoralism''' includes moving herds locally across short distances in search of fresh forage and water (something that can occur daily or even within a few hours); as well as '''transhumance''', where herders routinely move animals between different seasonal pastures across regions; and '''nomadism''', where nomadic pastoralists and their families move with the animals in search for any available grazing-grounds—without much long-term planning. Grazing in woodlands and forests may be referred to as '''silvopastoralism'''.<ref>{{cite journal |last1= Plieninger |first1= Tobias |last2= Huntsinger |first2= Lynn |s2cid= 90123890 |title= Complex Rangeland Systems: Integrated Social-Ecological Approaches to Silvopastoralism |journal=Rangeland Ecology and Management |date= 2018 |volume= 71 |issue= 6 |pages= 519–525 |doi= 10.1016/j.rama.2018.05.002|doi-access= free |hdl= 10150/671029 |hdl-access= free }}</ref>
Pastoralism is a way of turning uncultivated plants like wild grasses into food. In many places, grazing herds on savannas and in woodlands can help maintain the biodiversity of such landscapes and prevent them from evolving into dense shrublands or forests. Grazing and browsing at the appropriate levels often can increase biodiversity in Mediterranean climate regions.<ref>{{cite journal|last1= Perevolotovsky|first1= A.|last2= Seligman|first2=N.G.|title=The role of grazing in Mediterranean rangeland ecosystems – inversion of a paradigm |journal= BioScience|date= 1998 |volume= 48|issue= 12 |pages= 1007–1017 |doi= 10.2307/1313457|jstor= 1313457 |doi-access=free}}</ref><ref>{{cite journal|last1=Huntsinger|first1=Lynn |last2= Oviedo|first2= Jose|title= Ecosystem Services are Social–ecological Services in a Traditional Pastoral System: the Case of California's Mediterranean Rangelands|journal=Rangeland Ecology and Management |date=2014 |volume=19 |issue=1 |page= 8|doi= 10.5751/ES-06143-190108|url=http://dlc.dlib.indiana.edu/dlc/bitstream/handle/10535/9330/ES-2013-6143.pdf?sequence=1&isAllowed=y|doi-access=free }}</ref> Pastoralists shape ecosystems in different ways: some communities use fire to make ecosystems more suitable for grazing and browsing animals.
==Origins== [[File:Cave painting from the Tassili n'Ajjer mountains.jpg|thumb|Saharan rock art from the Pastoral Period at Tassili n'Ajjer in the central Sahara, showing numerous pastoral scenes with cattle and herders]] [[File:World in 200 BCE.png|thumb|330px|Overview map of the world in 200 BC: {{legend|#800080|Sarmatians, Saka, Yuezhi, Xiongnu and other nomadic pastoralists}}]] [[Image:Samuel Daniell - Kora-Khokhoi preparing to move - 1805.jpg|thumb|Khoikhoi dismantling their huts, preparing to move to new pastures. Aquatint by Samuel Daniell (1805).]] One theory suggests that pastoralism developed from mixed farming. Bates and Lees proposed that the incorporation of irrigation into farming resulted in specialization.<ref name=leesbates>{{cite journal |last1=Lees|first1=Susan H.|last2=Bates|first2=Daniel G.|title=The Origins of Specialized Nomadic Pastoralism: A Systemic Model|journal=American Antiquity|date=1974|volume=39|issue=2|pages=187–193|doi= 10.2307/279581|jstor=279581|s2cid=161614990 }}</ref> Advantages of mixed farming include reducing risk of failure, spreading labour, and re-utilizing resources. The importance of these advantages and disadvantages to different farmers or farming societies differs according to the sociocultural preferences of the farmers and the biophysical conditions as determined by rainfall, radiation, soil type, and disease.<ref>{{cite web|title=Mixed crop-livestock farming|url= http://www.fao.org/DOCREP/004/Y0501E/y0501e03.htm}}</ref> The increased productivity of irrigation agriculture led to an increase in population and an added impact on resources. Bordering areas of land remained in use for animal breeding. This meant that large distances had to be covered by herds to collect sufficient forage. Specialization occurred as a result of the increasing importance of both intensive agriculture and pastoralism. Both agriculture and pastoralism developed alongside each other, with continuous interactions.<ref name=leesbates />
An alternative theory suggests that pastoralism evolved from hunting and gathering. Hunters of wild goats and sheep were knowledgeable about herd mobility and the needs of animals. Such hunters were mobile and followed the herds on their seasonal rounds. Undomesticated herds were chosen to become more controllable for the proto-pastoralist nomadic hunter and gatherer groups by taming and domesticating them. Hunter-gatherers' strategies in the past have been very diverse and contingent upon the local environmental conditions, like those of mixed farmers. Foraging strategies have included hunting or trapping big game and smaller animals, fishing, collecting shellfish or insects, and gathering wild-plant foods such as fruits, seeds, and nuts.<ref>{{cite encyclopedia|encyclopedia=Encyclopædia Britannica|title= Hunting and Gathering Culture|url=https://www.britannica.com/EBchecked/topic/277071/hunting-and-gathering-culture}}</ref> These diverse strategies for survival amongst the migratory herds could also provide an evolutionary route towards nomadic pastoralism.{{cn|date=May 2021}}
==Resources== Pastoralism occurs in uncultivated areas. Wild animals eat the forage from the marginal lands and humans survive from milk, blood, and often meat of the herds and often trade by-products like wool and milk for money and food.<ref>Bates, 1998:105</ref>
Pastoralists do not exist at basic subsistence. Pastoralists often compile wealth and participate in international trade. Pastoralists have trade relations with agriculturalists, horticulturalists, and other groups. Pastoralists are not extensively dependent on milk, blood, and meat of their herd. McCabe noted{{where|date=February 2026}} that when common property institutions are created, in long-lived communities, resource sustainability is much higher, which is evident in the East African grasslands of pastoralist populations.<ref>{{cite book|last=Moran|first=Emilio F.|title=People and nature : an introduction to human ecological relations|url=https://archive.org/details/peoplenatureintr00mora|url-access=|publisher=Blackwell Publishing|location=Malden, MA|isbn=978-1-4051-0572-9|page=[https://archive.org/details/peoplenatureintr00mora/page/n137 123]|date=2006}} This item is no longer available on the Internet Archive.</ref> However, the property rights structure is only one of the many different parameters that affect the sustainability of resources, and common or private property ''per se'', does not necessarily lead to sustainability.<ref>{{Cite journal|last=Ho|first=Peter|date=2000|title=China's Rangelands under Stress: A Comparative Study of Pasture Commons in the Ningxia Hui Autonomous Region|journal=Development and Change|language=en|volume=31|issue=2|pages=385–412|doi=10.1111/1467-7660.00159|s2cid=154437870|issn=1467-7660}}</ref>
Some pastoralists supplement herding with hunting and gathering, fishing and/or small-scale farming or pastoral farming. Pastoralist communities are noted for their resilience but CAFOD's Christine Allen has commented that the coincidence of many crises in recent years, including climate change, the COVID-19 pandemic and recurring drought conditions has stretched the resilience of northern Kenya's pastoralist communities "beyond breaking point".<ref>Allen, C., [https://cafod.org.uk/news/international-news/kenya-s-hidden-food-crisis Kenya's hidden food crisis], ''CAFOD'', published on 17 June 2022, accessed on 27 February 2026</ref>
== Mobility == [[File:Khövsgöl Aimag19.JPG|thumb|Mongol pastoralist in the Khövsgöl Province]] Mobility allows pastoralists to adapt to the environment, which opens up the possibility for both fertile and infertile regions to support human existence. Important components of pastoralism include low population density, mobility, vitality, and intricate information systems. The system is transformed to fit the environment rather than adjusting the environment to support the "food production system".<ref>(Bates, 1998:104)</ref> Mobile pastoralists can often cover a radius of a hundred to five hundred kilometers.{{cn|date=August 2022}}
Pastoralists and their livestock have impacted the environment. Lands long used for pastoralism have transformed under the forces of grazing livestock and anthropogenic fire. Fire was a method of revitalizing pastureland and preventing forest regrowth. The collective environmental weights of fire and livestock browsing have transformed landscapes in many parts of the world. Fire has permitted pastoralists to tend the land for their livestock. Political boundaries are based on environmental boundaries.<ref name=Moran>{{cite book|last=Moran|first=Emilio F.|title=People and Nature: An Introduction to Human Ecological Relations|year=2006|publisher=Blackwell Publishing|location=Malden, MA|isbn=978-1-4051-0572-9}}</ref> The Maquis shrublands of the Mediterranean region are dominated by pyrophytic plants that thrive under conditions of anthropogenic fire and livestock grazing.<ref>Pyne, Stephen J. (1997) ''Vestal Fire: An Environmental History, Told through Fire, of Europe and Europe's Encounter with the World''. Seattle and London: University of Washington Press. {{ISBN|0-295-97596-2}}</ref>
Nomadic pastoralists have a global food-producing strategy depending on the management of herd animals for meat, skin, wool, milk, blood, manure, and transport. Nomadic pastoralism is practiced in different climates and environments with daily movement and seasonal migration. Pastoralists are among the most flexible populations. Pastoralist societies have had field armed men protect their livestock and their people and then to return into a disorganized pattern of foraging. The products of the herd animals are the most important resources, although the use of other resources, including domesticated and wild plants, hunted animals, and goods accessible in a market economy are not excluded. The boundaries between states impact the viability of subsistence and trade relations with cultivators.<ref>{{cite book|last=Moran|first=Emilio F.|title=People and Nature: An Introduction to Human Ecological Relations|url=https://archive.org/details/peoplenatureintr00mora|url-access=limited|year=2006|publisher=Blackwell Publishing|location=Malden, MA|isbn=978-1-4051-0571-2|pages=[https://archive.org/details/peoplenatureintr00mora/page/n65 51]–52}} This item is no longer available on the Internet Archive.</ref> [[File:Changpas nomadic people - Changtang - Tibet.jpg|thumb|Changpa nomadic family on the Tibetan Plateau]] Pastoralist strategies typify effective adaptation to the environment.<ref name="fagan99">Fagan, B. (1999) "Drought Follows the Plow", Chapter 11 of ''Floods, Famines and Emperors'': Basic Books.</ref> Precipitation differences are evaluated by pastoralists. In East Africa, different animals are taken to specific regions throughout the year that corresponds to the seasonal patterns of precipitation.<ref>Giulio Angioni (1989) ''I pascoli erranti'': Liguori</ref> Transhumance is the migration of livestock and pastoralists between seasonal pastures.<ref>{{Cite web|url=https://www.britannica.com/topic/transhumance|title=transhumance | pastoral society | Britannica|website=www.britannica.com}}</ref>
In the Himalayas, pastoralists have often historically and traditionally depended on rangelands lying across international borders. The Himalayas contain several international borders, such as those between India and China, India and Nepal, Bhutan and China, India and Pakistan, and Pakistan and China. With the growth of nation states in Asia since the mid-twentieth century, mobility across the international borders in these countries have tended to be more and more restricted and regulated. As a consequence, the old, customary arrangements of trans-border pastoralism have generally tended to disintegrate, and trans-border pastoralism has declined.<ref>{{Cite journal |last1=Pandey |first1=Abhimanyu |last2=Pradhan |first2=Nawraj |last3=Chaudhari |first3=Swapnil |last4=Ghate |first4=Rucha |date=2017-01-02 |title=Withering of traditional institutions? An institutional analysis of the decline of migratory pastoralism in the rangelands of the Kailash Sacred Landscape, western Himalayas |journal=Environmental Sociology |volume=3 |issue=1 |pages=87–100 |doi=10.1080/23251042.2016.1272179|s2cid=157294811 |doi-access=free }}</ref> Within these countries, pastoralism is often at conflict these days with new modes of community forestry, such as Van Panchayats (Uttarakhand) and Community Forest User Groups (Nepal), which tend to benefit settled agricultural communities more.<ref>{{Cite journal |last1=Pandey |first1=Abhimanyu |last2=Pradhan |first2=Nawraj |last3=Chaudhari |first3=Swapnil |last4=Ghate |first4=Rucha |date=2017-01-02 |title=Withering of traditional institutions? An institutional analysis of the decline of migratory pastoralism in the rangelands of the Kailash Sacred Landscape, western Himalayas |journal=Environmental Sociology |volume=3 |issue=1 |pages=87–100 |doi=10.1080/23251042.2016.1272179|s2cid=157294811 |doi-access=free }}</ref> Frictions have also tended to arise between pastoralists and development projects such as dam-building and the creation of protected areas.<ref>{{Cite journal |last=Chakravarty-Kaul |first=Minoti |date=1998 |title=Transhumance and Customary Pastoral Rights in Himachal Pradesh: Claiming the High Pastures for Gaddis |url=https://www.jstor.org/stable/3673864 |journal=Mountain Research and Development |volume=18 |issue=1 |pages=5–17 |doi=10.2307/3673864 |jstor=3673864 |issn=0276-4741|url-access=subscription }}</ref><ref>{{Cite web |title=Strangers in their own land |url=https://www.downtoearth.org.in/coverage/strangers-in-their-own-land-20696 |access-date=2022-08-04 |website=www.downtoearth.org.in |language=en}}</ref>
[[File:Camel Market (8626639754).jpg|thumb|Camel market in Sudan]] Some pastoralists are constantly moving, which may put them at odds with sedentary people of towns and cities. The resulting conflicts can result in war for disputed lands. These disputes are recorded in ancient times in the Middle East, as well as for East Asia.<ref>{{Cite journal|last=Ho|first=Peter|s2cid=83080752|date=2000|title=The Myth of Desertification at China's Northwestern Frontier: The Case of Ningxia Province, 1929–1958|journal=Modern China|language=en|volume=26|issue=3|pages=348–395|doi=10.1177/009770040002600304|issn=0097-7004}}</ref><ref>{{Cite journal|last=Ho|first=Peter|s2cid=144410824|date=2003|title=Mao's War against Nature? The Environmental Impact of the Grain-First Campaign in China|journal=The China Journal|volume=50|issue=50|pages=37–59|doi=10.2307/3182245|issn=1324-9347|jstor=3182245}}</ref> Other pastoralists are able to remain in the same location which results in longer-standing housing.{{cn|date=August 2022}}
Different mobility patterns can be observed: Somali pastoralists keep their animals in one of the harshest environments but they have evolved over the centuries. Somalis have well-developed pastoral culture where complete system of life and governance has been refined. Somali poetry depicts humans interactions, pastoral animals, beasts on the prowl, and other natural things such the rain, celestial events and historic events of significance. Wise sage Guled Haji coined a proverb that encapsulates the centrality of water in pastoral life: {{Verse translation|lang=so-Latn| Ceel biyo lihi ma foga|attr1=Guled Haji<ref>{{cite journal |last1=Andrzejewski|first1=B.W|date=1978 |title=Accentual Patterns in Verbal Forms in the Isaaq dialect of Somali |url=https://www.jstor.org/stable/610131 |journal=Bulletin of the School of Oriental and African Studies, University of London|volume= 18|issue=1 |pages=103–129|doi=10.1017/S0041977X00122232|jstor=610131|s2cid=144840916 |url-access=subscription}}</ref> | A well which has water is never far}}
Mobility was an important strategy for the Ariaal; however with the loss of grazing land impacted by the growth in population, severe drought, the expansion of agriculture, and the expansion of commercial ranches and game parks, mobility was lost. The poorest families were driven out of pastoralism and into towns to take jobs. Few Ariaal families benefited from education, healthcare, and income earning.<ref>{{cite book|last=Townsend|first=Patricia K.|title=Environmental Anthropology: From Pigs to Policies|year=2009|publisher=Waveland Press|location=United States|isbn=978-1-57766-581-6|pages=[https://archive.org/details/environmentalant0000town/page/57 57–58]|url=https://archive.org/details/environmentalant0000town/page/57}}</ref>
The flexibility of pastoralists to respond to environmental change was reduced by colonization. For example, mobility was limited in the Sahel region of Africa with settlement being encouraged. The population tripled and sanitation and medical treatment were improved.{{cn|date=August 2022}}
== Environment knowledge == Pastoralists have mental maps of the value of specific environments at different times of year. Pastoralists have an understanding of ecological processes and the environment.<ref name=Wilson92>{{cite journal|last1=Wilson|first1=K. B.|title=Re-Thinking the Pastoral Ecological Impact in East Africa|journal=Global Ecology and Biogeography Letters|date=1992|volume=2|issue=4|pages=143–144|doi=10.2307/2997644|jstor=2997644}}</ref> Information sharing is vital for creating knowledge through the networks of linked societies.<ref>{{cite journal|last1=Roe|first1=Emery|last2=Huntsinger|first2=Lynn|last3=Labnow|first3=Keth|s2cid=154351769|title=High-Reliability Pastoralism Versus Risk-Averse Pastoralism|journal= The Journal of Environment & Development|volume=7|date=1998|issue=Dec|pages=387–399|doi=10.1177/107049659800700404}}</ref>
Pastoralists produce food in the world's harshest environments, and pastoral production supports the livelihoods of rural populations on almost half of the world's land. Several hundred million people are pastoralists, mostly in Africa and Asia. ReliefWeb reported that "Several hundred million people practice pastoralism—the use of extensive grazing on rangelands for livestock production, in over 100 countries worldwide. The African Union estimated that Africa has about 268 million pastoralists—over a quarter of the total population—living on about 43 percent of the continent's total land mass."<ref>{{cite news |title=Farmer-Herder Conflicts on the Rise in Africa |url=https://reliefweb.int/report/world/farmer-herder-conflicts-rise-africa |publisher=ReliefWeb |date=6 August 2018}}</ref> Pastoralists manage rangelands covering about a third of the Earth's terrestrial surface and are able to produce food where crop production is not possible.
[[File:Стойбище ненцев.jpg|thumb|Nenets reindeer herders in Russia]] Pastoralism has been shown, "based on a review of many studies, to be between 2 and 10 times more productive per unit of land than the capital intensive alternatives that have been put forward". However, many of these benefits go unmeasured and are frequently squandered by policies and investments that seek to replace pastoralism with more capital intensive modes of production.<ref>{{cite book|last1=McGahey|first1=D.|last2=Davies|first2=J.|last3=Hagelberg|first3=N.|last4=Ouedraogo|first4=R.|year=2014|title=Pastoralism and the Green Economy –a natural nexus?|publisher=IUCN and UNEP|location=Nairobi|isbn=978-2-8317-1689-3|url=https://portals.iucn.org/library/node/44878|pages=x+58}}</ref> They have traditionally suffered from poor understanding, marginalization and exclusion from dialogue. The Pastoralist Knowledge Hub, managed by the Food and Agriculture Organization of the UN serves as a knowledge repository on technical excellence on pastoralism as well as "a neutral forum for exchange and alliance building among pastoralists and stakeholders working on pastoralist issues".<ref>FAO, 2016. The Pastoralist Knowledge Hub. http://www.fao.org/pastoralist-knowledge-hub/background/why-a-hub/en/{{Dead link|date=August 2025 |bot=InternetArchiveBot |fix-attempted=yes }} retrieved Nov. 2016</ref>
The Afar people in Ethiopia use an indigenous communication method called ''dagu'' for information. This helps them in getting crucial information about climate and availability of pastures at various locations.{{cn|date=August 2022}}
== Farm animal genetic resource == [[File:Maasai Herdsman.jpg|thumb|Maasai herder with his livestock in Kenya]] There is a variation in genetic makeup of the farm animals driven mainly by natural and human based selection.<ref name=":0">{{Cite journal|last=Wollny|first=Clemens B.A|title=The need to conserve farm animal genetic resources in Africa: should policy makers be concerned?|journal=Ecological Economics|volume=45|issue=3|pages=341–351|doi=10.1016/s0921-8009(03)00089-2|year=2003}}</ref> For example, pastoralists in large parts of Sub Saharan Africa are preferring livestock breeds which are adapted to their environment and able to tolerate drought and diseases.<ref name=":1">{{Cite journal|last1=Zander|first1=K.K.|last2=Drucker|first2=A.G.|last3=Holm-Müller|first3=K.|title=Costing the conservation of animal genetic resources: The case of Borana cattle in Ethiopia and Kenya|journal=Journal of Arid Environments|volume=73|issue=4–5|pages=550–556|doi=10.1016/j.jaridenv.2008.11.003|year=2009|bibcode=2009JArEn..73..550Z}}</ref> However, in other animal production systems these breeds are discouraged and more productive exotic ones are favored.<ref name=":0" /> This situation could not be left unaddressed due to the changes in market preferences and climate all over the world,<ref>{{Cite book |author=Philipsson, J. |author2=Zonabend, E. |author3=Bett, R.C |author4=Okeyo, A.M. |date=2011 |section=Global perspectives on animal genetic resources for sustainable agriculture and food production in the tropics |editor=Ojango, J.M. |editor2=Malmfors, B. |editor3=Okeyo, A.M. |title=Animal Genetics Training Resource |language=en |hdl=10568/3665}}</ref> which could lead to changes in livestock diseases occurrence and decline forage quality and availability. Hence pastoralists can maintain farm animal genetic resources by conserving local livestock breeds.<ref name=":1" /> Generally conserving farm animal genetic resources under pastoralism is advantageous in terms of reliability and associated cost.<ref>{{Cite journal|last1=Paiva|first1=Samuel Rezende|last2=McManus|first2=Concepta M.|last3=Blackburn|first3=Harvey|title=Conservation of animal genetic resources – A new tact|journal=Livestock Science|volume=193|pages=32–38|doi=10.1016/j.livsci.2016.09.010|year=2016}}</ref>
== Tragedy of the commons == Garrett Hardin's ''Tragedy of the Commons'' (1968) described how common property resources, such as the land shared by pastoralists, eventually become overused and ruined.<ref name=Hardin68>{{cite journal|last1=Hardin|first1=Garrett|author-link1=Garrett Hardin|title=The Tragedy of the Commons|journal=Science|date=1968|volume=162|issue=3859|pages=1243–1248|doi=10.1126/science.162.3859.1243|pmid=17756331|bibcode=1968Sci...162.1243H|doi-access=free}}</ref> According to Hardin's paper, the pastoralist land use strategy was unstable and a cause of environmental degradation.<ref name=Fratkin97>{{cite journal|last1=Fratkin|first1=Elliot|title=Pastoralism: Governance and Development Issues|journal=Annual Review of Anthropology|date=1997|volume=26|pages=235–261|doi=10.1146/annurev.anthro.26.1.235}}</ref> [[File:Niger nomads flee drought 16 aug 2005.jpg|thumb|right|Tuareg pastoralists and their herds flee south into Nigeria from Niger during the 2005–06 Niger food crisis ]] One of Hardin's conditions for a "tragedy of the commons" is that people cannot communicate with each other or make agreements and contracts. Many scholars have pointed out that this is implausible, and yet it is applied in development projects around the globe, motivating the destruction of community and other governance systems that have managed sustainable pastoral systems for thousands of years. The outcomes have often been disastrous.<ref>{{cite journal|last1=Li|first1=Wenjun|last2=Huntsinger|first2=Lynn|title=China's Grassland Contract Policy and its Impacts on Herder Ability to Benefit in Inner Mongolia: Tragic Feedbacks|journal=Ecology and Society|date=2011|volume=16|issue=2|page=8|doi=10.5751/ES-03969-160201|doi-access=free|hdl=10535/7581|hdl-access=free}}</ref> In her book ''Governing the Commons'', Elinor Ostrom showed that communities were not trapped and helpless amid diminishing commons. She argued that a common-pool resource, such as grazing lands used for pastoralism, can be managed more sustainably through community groups and cooperatives than through privatization or total governmental control.<ref>{{cite book |title=Governing the Commons: The Evolution of Institutions for Collective Action |last=Ostrom |first=Elinor |year=1990 |publisher=Cambridge University Press |isbn=978-0-521-40599-7}}</ref> Ostrom was awarded a Nobel Memorial Prize in Economic Sciences for her work.<ref>{{cite web |url=http://www.nobelprize.org/prizes/lists/nobel-prize-awarded-women/ |title=Nobel Prize Awarded Women |access-date=14 October 2019 }}</ref>
Pastoralists in the Sahel zone in Africa were held responsible for the depletion of resources.<ref name=Fratkin97 /> The depletion of resources was actually triggered by a prior interference and punitive climate conditions.<ref>{{Cite journal|last=Ho|first=P.|s2cid=154397243|date=2001|title=Rangeland Degradation in North China Revisited? A Preliminary Statistical Analysis to Validate Non-Equilibrium Range Ecology|journal=The Journal of Development Studies|volume=37|issue=3|pages=99–133|doi=10.1080/00220380412331321991|issn=0022-0388}}</ref> Hardin's paper suggested a solution to the problems, offering a coherent basis for privatization of land, which stimulates the transfer of land from tribal peoples to the state or to individuals.<ref name=Hardin68 /> The privatized programs impact the livelihood of the pastoralist societies while weakening the environment.<ref name=Wilson92 /> Settlement programs often serve the needs of the state in reducing the autonomy and livelihoods of pastoral people.{{cn|date=August 2022}}
The violent herder–farmer conflicts in Nigeria, Mali, Sudan, Ethiopia and other countries in the Sahel and Horn of Africa regions have been exacerbated by climate change, land degradation, and population growth.<ref>{{cite magazine |title=How Climate Change Is Spurring Land Conflict in Nigeria |url=https://time.com/5324712/climate-change-nigeria/ |magazine=Time |date=28 June 2018}}</ref><ref>{{cite news |title=The battle on the frontline of climate change in Mali |url=https://www.bbc.com/news/the-reporters-46921487 |work=BBC News |date=22 January 2019}}</ref><ref>{{cite news |title=The Deadliest Conflict You've Never Heard of |url=https://www.foreignaffairs.com/articles/nigeria/2019-01-23/deadliest-conflict-youve-never-heard |work= Foreign Affairs|date=23 January 2019}}</ref>
It has also been shown that pastoralism supports human existence in harsh environments and often represents a sustainable approach to land use.<ref name=Wilson92 /><ref>{{Cite book |last=Hoon |first=Vinita |title=Living on the Move: Bhotiyas of the Kumaon Himalaya |publisher=Sage Publications |year=1996 |location=New Delhi}}</ref>
==See also== *Animal Genetic Resources for Food and Agriculture *Herding *Holistic management *Pastoral society *Pastoral (or bucolic) – related genre of literature, art, and music
==References== {{Reflist}}
== Bibliography == * Fagan, B. (1999). "Drought Follows the Plow", adapted from ''Floods, Famines and Emperors'': Basic Books. * Fratkin, E. (1997). "[http://www.annualreviews.org/doi/10.1146/annurev.anthro.26.1.235 Pastoralism: Governance & Development Issues]". ''Annual Review of Anthropology'', 26: 235–261. * Hardin, G. (1968). “[https://www.science.org/doi/10.1126/science.162.3859.1243 The Tragedy of the Commons]". ''Science'', 162(3859), 1243–1248. * Angioni, Giulio (1989). ''I pascoli erranti. Antropologia del pastore in Sardegna''. Napoli, Liguori. {{ISBN|978-8820718619}}. * Hole, F. (1996). "The context of caprine domestication in the Zagros region'". in ''The Origins and Spread of Agriculture and Pastoralism in Eurasia''. D.R. Harris (ed.). London, University College of London: 263–281. * Lees, S & Bates, D. (1974). "[https://www.jstor.org/stable/279581 The Origins of Specialized Nomadic Pastoralism: A Systematic Model]". ''American Antiquity'', 39, 2. * Levy, T.E. (1983). "Emergence of specialized pastoralism in the Levant". ''World Archaeology'' 15(1): 15–37. * Moran, E. (2006). ''People and Nature: An Introduction to Human Ecological Relations.'' UK: Blackwell Publishing. * Pyne, Stephen J. (1997). ''Vestal Fire: An Environmental History, Told through Fire, of Europe and Europe's Encounter with the World''. Seattle and London: University of Washington Press. {{ISBN|0-295-97596-2}}. * Townsend, P. (2009). ''Environmental Anthropology: From Pigs to Policies''. United States of America: Waveland Press. * Wilson, K.B. (1992). "[https://www.jstor.org/stable/2997644 Re-Thinking the Pastoral Ecological Impact in East Africa]". ''Global Ecology and Biogeography Letters'', 2(4): 143–144. * Toutain B., Marty A., Bourgeot A. Ickowicz A. & Lhoste P. (2012). [http://www.csf-desertification.eu/dossier/item/pastoralism-in-dryland-areas Pastoralism in dryland areas. A case study in sub-Saharan Africa] {{Webarchive|url=https://web.archive.org/web/20210417045548/http://www.csf-desertification.eu/dossier/item/pastoralism-in-dryland-areas |date=17 April 2021 }}. Les dossiers thématiques du CSFD. N°9. January 2013. CSFD/Agropolis International, Montpellier, France. 60 p.
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Category:Animal husbandry Category:Pastoralists